Archive for the ‘Dark Moon Tradition’ Category

15
May

How to Charge a Wytche Bottle

   Posted by: Scrivener

Empowering a Witch Bottle

 

 

You will need these items:

 

  • A bottle with a stopper
  • Pins, rusty nails, etc.
  • Rosemary
  • A bit of red wine
  • A candle small enough to fit inside the bottle.
  • Some nail clippings from yourself or some hair.

     

     

    Magus: (Casts magick circle, then backs against the circle, and concentrates on directing trapped negative energy into the witch bottle.)

     

    Magus: (concentrates their thoughts on directing all negative energies into the bottle. They should visualize a swirling vortex of dark energy being sucked into the bottle.)

     

    Magus: (Pours the wine, drops the needles, and inserts the rosemary into the witch bottle—or the bottle may be premade)

     

    Pins, needles, nutmeg, rosemary, intent, and wine,

    I put into this witch bottle of mine,

    To trap and guard against harm, bad luck, and enmity,

    Now take in the bad luck directed at me.

    In a swirling vortex suck in the ill magick and negativity.

    What you do not take in return to sender three times three compliments of me.

     

    Magus: Return to sender three times three.

    Return to sender three times three.

    Return to sender three times three.

     

    Magus: (lights the small candle and recites.)

     

    Magus: Starry moonlight, and Dawn’s sunlight,

    Infuse this lit candle bright.

    Consume the dark, bad luck and ill magick blight,

    And change what was once darkness so this witch bottle emits only good luck and light.

     

    Magus: Change darkness to light.

    Change darkness to light.

    Change darkness to light.   �

     

    Magus: (drops the candle into the bottle and immediately stoppers the bottle with the wax plug. May optionally seal the bottle with wax.)

     

    Magus: With this stopper, bad luck is at an end.

    Negativity is trapped within and cleansed.

    Light shines through, and good luck is all this bottle sends.

    As long as this bottle remains sealed,

    All harm, enmity, bad luck, and negativity is healed.

     

    This is my spell; this is my will.

    As it is above so it is manifest below.

    By stars, moon, and sun, the deed is done,

    So mote it be.

     

Magus: By stars, moon, and sun, the deed is done; so mote it be.

By stars, moon, and sun, the deed is done; so mote it be.

By stars, moon, and sun, the deed is done; so mote it be.


4
May

The Chalice vs. the Blade

   Posted by: Scrivener Tags:

Riane Eisler describes how humankind once lived in a caring, sharing environment. That period, which lasted for tens of thousands of years, survived, though barely, just into historical times. It was characterized by a worship of the divine feminine as represented by the chalice in the title of Eisler’s book.

In a blink of the eye, historically speaking, that environment was brutally overthrown and replaced with the beginnings of the patriarchy in which we live today. Those who overthrew this golden age worshipped not life and creativity, but death and destruction; in short, the blade. Those in power today continue to worship that blade, which has been changed by the rapid rise of technology into the lethal systems that could end all life on the planet in a matter of days or hours.

The premise of The Chalice and the Blade is that the rapid transition from a partnership society to a male dominator society was the result of the sociological equivalent of a “critical bifurcation point” in Chaos theory. Eisler explains in some detail how the currently popular scientific theory applies to that sudden shift into darkness that occurred approximately six or seven thousand years ago. However, she also goes on to propose that we once again face a critical bifurcation point; that we live in an exciting, dangerous time in which we can just as rapidly overthrow our hierarchically controlled patriarchal system and replace it with a technologically advanced model of the partnership system in which both genders work together to emphasize the nurturing side of life.

That’s the theory, anyway.

I found the early part of The Chalice and the Blade fascinating. Eisler frequently quotes such notables as Marija Gimbutas and James Mellaart, whose archaeological findings are the supporting pillars in Wiccan/Pagan cosmology. In fact, my only complaint about the first two-thirds of the book is that Eisler often refers to specific photos in the books of those two authors, but does not reproduce the photos in The Chalice and the Blade. Not a problem if you have the other works at hand; however, not everyone does.

About a third of the way from the end of the book, however, I began to lose interest. This is the point at which Eisler begins to explain how our age has reached that critical point in which we can effect a rapid transformation of our patriarchal (dominator) society into anything we want–in particular, the partnership model that would truly represent a maturing of our species. So why did I lose interest? Eisler’s theory is the stuff of dreams.

I would give almost anything to return to a Chalice-oriented social structure. However, Eisler just didn’t convince me that we have reached that critical bifurcation point. She labors long on man’s cruelty to woman and what things might be like; too long, by a good measure. Of course, in the vernacular of the internet, YMMV (your mileage may vary).

Having lived in those heady days of revolution known as the sixties, I’m a little more realistic about the pace at which change occurs. However, those days also taught me that persistence is how to bring change about. For that reason, I can criticize Eisler for her verbosity, but not her persistence.

If you’ve read Mellaart and Gimbutas, you might want to pass on reading The Chalice and the Blade. However, if your Goddess history is a little weak, you should take a look at this book to fill in the gaps. ~ Yona

*****

Riane Eisler’s The Chalice and the Blade was one of several books by feminist scholars released in the late 1980’s that tried to sketch out the origins of patriarchy in order to suggest ways that it might be ended. Like Marilyn French’s Beyond Power and Gerda Lerner’s The Creation of Patriarchy, Eisler asserts that patriarchy is built on particular symbol and value reversals – the Great Mother Goddess, primary symbol for the divine source of being and associated with peace and compassion, is marginalized and then discarded entirely, while a masculine war god is raised in her place. Of these three similar books, however, Eisler’s is by far the shortest, simplest, and easiest to read, which may account for its continuing popularity and multiple reprintings since its initial publication in 1987. At the time of writing, the book has sold over 500,000 copies and has inspired a similar study of China edited by Min Jiayin, The Chalice and the Blade in Chinese Culture.

Eisler uses the symbols of chalice and blade to stand for two competing sets of values and models of society. The chalice stands for a style of social structure that Eisler calls the partnership model, in which relations between the sexes are understood primarily in terms of partnership rather than hierarchy. The resulting society is egalitarian, peaceful, and matrifocal, centered on the nurturing values traditionally associated with mothers. Using a variety of archaeological studies, Eisler claims that such societies existed in Neolithic Europe from the beginning of the agricultural revolution until around 5000-3000 BCE, when warlike invaders from the fringes of these regions conquered them. These invaders’ social model, which Eisler calls the dominator model, is warlike, hierarchical, and organized around patterns of domination. Sex, race, class, and other characteristics are used to rank individuals in a social pecking order, which is then kept in place with the threat of violence. This model is generally associated with a male god and with the glorification of the ability to take life, in contrast to the partnership model’s sacralization of women’s ability to give life through birth. Eisler also coins more technical-sounding terms to describe the dimension of gender in these models: she calls the principle of the partnership model gylany, which is intended to invoke the linking of the two sexes, while she refers to dominator societies as practicing androcracy, the rule of men by force.

For Eisler, history is the keystone of her argument, her proof that because partnership societies existed in the past, they might be achievable again in the future (xv). She uses Minoan Crete as her primary illustration of a partnership society, and draws on archaeologists James Mellaart and Marija Gimbutas to argue that the worship of a single Great Goddess was the shared religion of all of Neolithic Europe. The following chapters turn to cultural and art history, as she examines the literature of the ancient Greeks and Hebrews to find myths suggesting remnants of usurped female power. Her particular proof texts include the story of Adam and Eve, in which Eve is tempted to eat the fruit of knowledge by a serpent, a symbol associated with Goddess worship in several ancient cultures of the region, and the Greek Oresteia, in which the Furies are stripped of their power to punish the murder of a mother by a son when Athena sides with the gods against the goddesses.

Eisler’s ultimate aim, however, is not historical but normative. The chapters on archaeology and cultural history serve as a background for her insistence that with the invention of the atomic bomb, humanity has reached an evolutionary crossroads. Human society must turn again to a gylanic model of association and embrace its values, because to continue along the path of androcracy is likely to lead to nuclear war. The remainder of the book is devoted to what Eisler calls Cultural Transformation theory, and sketches out mechanisms by which transformation from a dominator model of society to a partnership one can be accomplished. Among her observations is a criticism of the rigid sexual stereotypes that she sees as a necessary part of a dominator society, as well as the claim that the rise of women’s status in a given society is highly correlated with its overall quality of life.

Although Eisler’s goals are admirable, her assertion that history provides the proof for her arguments is dangerous due to the poor quality of her scholarship. Much of the archeology that she relies on for her argument has been discredited by later scholars, particularly the work of Marija Gimbutas. Even in the case of Crete where the material evidence is suggestive of an egalitarian society, Eisler’s claims are grossly overstated. She makes far-reaching statements about social structure, the nature of Minoan religion, and the relations between the sexes essentially on the basis of a limited set of paintings, buildings, and figurines. In contrast to most contemporary archaeologists, who are hesitant to make any certain claims about the Neolithic due to limited data, here the speculations of a few now-discredited archaeologists are reported as proven fact. The lack of illustrations in The Chalice and the Blade prevents the reader from coming to her own conclusions about the artifacts on which so much of Eisler’s argument rests. Further, Eisler’s cultural history is both oversimplified and full of minor errors. For example, in analyzing the two creation stories of Genesis, she attributes the first story (in which man and woman are created simultaneously) to an earlier, more egalitarian source, while the second story (of Eve being created from Adam’s rib) is considered a later androcentric addition. Contemporary biblical scholarship, however, dates the second story hundreds of years earlier than the first. The simultaneous-creation story which Eisler admires is actually part of the priestly tradition that, a page before, she portrayed as an androcentric conspiracy, carefully editing out evidence of egalitarianism from the biblical text (85-86). Finally, despite Eisler’s frequent insistence that it is not men per se, but rather the sacralization of killing and death that creates dominator societies, her model nevertheless perpetuates the very “war between the sexes” that she seeks to end – pitting the nurturing, womblike chalice of the Goddess against the destructive, phallic blade of Yahweh and other war gods. In her tendency to strongly associate women and mothering with her desirable model, she potentially marginalizes men by failing to effectively model positive images of masculine power. Under a system where Mother is God, can men legitimately be anything but children?[1]

Postscript: Riane Eisler was born in Vienna, but was forced to flee with her family to Cuba and then to the United States in response to the Nazi occupation of Austria. She holds degrees in sociology and law from the University of California, and is currently president of the Center for Partnership Studies, a non-profit organization dedicated to realizing Eisler’s vision of cultural transformation. Its work includes programs against violence in intimate relationships, designing partnership-style educational techniques for children and adolescents, economic activism, and public education on the research of Eisler and her associates.

Works Consulted

The Center for Partnership Studies [online]. Cited 24 Apr 2004. Available from World Wide Web: (http://www.partnershipway.org/).

Conkey, Margaret W., and Ruth E. Tringham. “Archaeology and the Goddess: Exploring the Contours of Feminist Archaeology.” Feminisms in the Academy, eds. Domna C. Stanton and Abigail J. Stewart. Ann Arbor: The University of Michigan Press, 1998.

Donaldson, Laura E., reviewer. “The Course of Co-Creation” (The Chalice and the Blade book review). Cross Currents 40 (Spring 1990): 124-6.

Eisler, Riane. The Chalice and the Blade. With special epilogue for 25th printing. San Francisco: HarperSanFrancisco, 1987 [1995].

Patton, Laurie L. “The Chalice and the Blade (book review).” Anglican Theological Review 70 (July 1988): 287-290.

Ruether, Rosemary Radford. “The Chalice and the Blade (book review).” Daughters of Sarah 15 (May-June 1989): 22-23.

2
May

The Beltane Rune

   Posted by: Scrivener

From our Beltane Ritual:

Bealtaine Rune

A Maying, a Maying we come between April and June.
Hearken ye unto the Bealtaine Rune.
East then South, West then North,
Dance about the Maypole then sally forth!

A nutting, a nutting we will go,
from sunset ’till Beltane morn’s first glow.
We’ll look for nuts ‘neath streamers of the Maypole.
If we can’t find any, off to the greenwood we’ll go.

Out of sight, we’ll pick flowers by the dim light.
Don’t look for us; we’ll be out all night.
We’ll gather hawthorn and alder decorated with balls bright,

Twined like lovers laying the night’s delights.

It’s so very dark here in the greenwoods.

We might meet Little John Maid Marian, or Robin Hod.

Come harvest will be a new crop to remember this May Eve:

Hodsons, Robinsons, Johnsons more than you might believe.

Horned hunter of the night,
with the Goddess by his side,
Embrace and smile to see such a sight,

Couples everywhere beyond the balefire’s light.

 

Back to the fire for one last run.

Bid farewell to the Goddess and the Horned One.

By the power of the Moon and Sun,

Jump the flame for luck and because it’s fun.

 

By the morning light we’ll parade our charade.
With woven boughs and garlands we made,
We’ll leave flowers and nuts in each doorway,
As a pretense for spending May Eve in the glade.

 

All: Eko Eko Azarak
Eko Eko Zomelak

Eko Eko Azarak
Eko Eko Zomelak

Eko Eko Lugh

Eko Eko Lilith.

 

Circle of the Dark Moon Coven

& School of Wicca, Wytchecraft, & Magick

 

 

 

 

 

   

Third-Degree Minimums for Initiation

 

  1. Build upon, meet, and exceed all the requirements of second-degree initiation.
  2. Pick a specialty from the following categories and become proficient in it.
    1. Divination
      1. Tarot
      2. Scrying
      3. Astrology
      4. Dowsing
      5. Student Choice (requires instructor approval)
    2. Magick (select from the following sub-categories)
      1. Spell casting
      2. Candle Magick
      3. Charms/Amulets/Talismans
      4. Kabala
      5. Thought forms
      6. Student Choice (requires instructor approval)
  3. Pick at least one of the following specialties which are not necessarily magick-related but do relate to skills a witch should cultivate.
    1. A healing art
    2. Herbalism
    3. Pastoral Counseling
    4. Candle making
    5. Some other craft (requires instructor approval)
  4. Learn and practice at least five different magickal techniques which may be performed without ritual tools (wands excepted.)
  5. Design and lead a large group ritual
  6. Discover your True Will
  7. Serve your local, regional, state, or national Wiccan community.
    1. Prepare a project and get instructor approval.
    2. Execute project plan
    3. Keep your instructor updated.
  8. Regularly (once a month) teach a coven class.
  9. Regularly (once a month) teach an online class.
  10. Continue to master a chosen psychic skill such as
    1. Channeling
    2. Divination
    3. Aural Readings
    4. Psychometry
    5. Cartomancy
    6. Chakra alignments
    7. Student Choice (requires instructor approval)
  11. Continue to cultivate relationships with your younger/middle/higher selves.
  12. Participate in at least 75% of coven rituals and events—including Group Mind Exercises.
  13. Regularly (once a month) lead a Group Mind Exercise.
  14. Receive the endorsement of the High Priest/High Priestess and or Elders.
  15. Attend class lectures and complete coursework as directed by your instructor.
  16. Support the growth and continued success of the Circle of the Dark Moon Coven & School of Wicca, Wytchecraft, & Magick especially when it comes to the Dark Moon Tradition.
  17. Earn the agreement of the coven that you live by the Wiccan Rede, that you have not broken your Second-Degree vows, that your participation in the coven brings it closer to the ideals of perfect love and perfect trust. And finally that your life exemplifies the Wiccan ideal.
  18. Pass the initiation interview by the coven High Priest/High Priestess.
  19. Complete a paper on what you believe a Third-Degree is, how you have searched your soul and your faith and arrived at the desire to advance to that level.

 

1
Apr

Invoking and Banishing Pentagrams

   Posted by: Scrivener

 

 

Invoking and Banishing 

Pentagrams

 

 


					

 

 

 

Definition/Preamble:

 

Oh my god, [they’re] full of stars.”

 

David Bowman’s final, paraphrased words from 2001: A Space Odyssey
applies not only to enigmatic alien artifacts but to pentagrams and pentacles as well. A pentagram is a precisely drawn five-pointed star (as in the case of Wicca save for second-degree initiations) with the one point up and two downward (spirit over body.) A pentagram is a pentacle inside a circle. A pentagram drawn with the one point downward and two up, for a witch, signifies that they are on a voyage of self-discovery and learning to face the darkness within lest it overwhelm them later. This tradition is similar to the ceremonial magician’s Dark Night of the Soul.” For a Satanist, an inverted pentagram or pentacle is a sign of pleasure over rationality, or that their will is the sum of the law, and love is the law subject to their will.

 

I have written this short essay because last time at class there was some confusion (most of it on my part) over the proper way to use the invoking and banishing pentagram. This essay is my attempt at clearing some of the confusion and correcting an incorrect supposition on my part. Another reason for the writing, and for that matter, the reading of this small article is that whether it be ritual or magick, your experience will be all the more powerful if you understand why you do or say something rather than reading empty words or following gestures by rote.

 

Since this paper is not a formal thesis, I have not cited all my sources (what good ceremonial magician would?) only those whose work I have extensively quoted.

 

History:

The pentagram has long been associated with mystery and magic. It is the simplest form of star shape that can be drawn uni-cursally – with a single line – hence it is sometimes called the Endless Knot. Other names are the Goblin’s Cross, the Pentalpha, the Witch’s Foot, the Devil’s Star and the Seal of Solomon (more correctly attributed to the hexagram). It has long been believed to be a potent protection against evil and demons, hence a symbol of safety, and was sometimes worn as an amulet for happy homecoming. The potency and associations of the pentagram have evolved throughout history. Today it is a ubiquitous symbol of neo-pagans with much depth of magickal and symbolic meaning.

To the Gnostics, the pentagram was the ‘Blazing Star’ and, like the crescent moon was a symbol relating to the magic and mystery of the nighttimes sky.
For the Druids, it was a symbol of Godhead.
In Egypt, it was a symbol of the “underground womb” and bore a symbolic relationship to the concept of the pyramid form.
The Pagan Celts ascribed the pentagram to the underground goddess Morrigan.

Early Christians attributed the pentagram to the Five Wounds of Christ and from then until medieval times, it was a lesser-used Christian symbol. Prior to the time of the Inquisition, there were no “evil” associations to the pentagram. Rather its form implied Truth, religious mysticism and the work of The Creator.

In Medieval times, the “Endless Knot” was a symbol of Truth and was a protection against demons. It was used as an amulet of personal protection and to guard windows and doors. The pentagram with one point upwards symbolized summer; with two points upwards, it was a sign for winter.

During the long period of the Inquisition, there was much promulgation of lies and accusations in the “interests” of orthodoxy and elimination of heresy. The Church lapsed into a long period of the very diabolism it sought to oppose. The pentagram was seen to symbolize a Goat’s Head or the Devil in the form of Baphomet and it was Baphomet whom the Inquisition accused the Templars of worshipping.
In the purge on witches, other horned gods such as Pan became equated with the Devil (a Christian concept) and the pentagram – the folk-symbol of security – for the first time in history – was equated with “evil” and was called the Witch’s Foot.

The Old Religion and its symbols went underground, in fear of the Church’s persecution, and there it stayed, gradually withering, for centuries.
In the foundation of Hermeticism, in hidden societies of artisans and scholarly men, away from the eyes of the Church and its paranoia, the proto-science of alchemy developed along with its occult philosophy and cryptical symbolism. Graphical and geometric symbolism became very important and the period of the Renaissance emerged. The concept of the microcosmic world of Man as analogous to the macrocosm, the greater universe of spirit and elemental matter became a part of traditional western occult teaching, as it had long been in eastern philosophies.” As above, so below” The pentagram, the ‘Star of the Microcosm’, symbolized Man within the microcosm, representing in analogy the Macrocosmic universe. The upright pentagram bears some resemblance to the shape of man with his legs and arms outstretched. In Tycho Brahe’s Calendarium Naturale Magicum Perpetuum (1582) occurs a pentagram with human body imposed and the Hebrew for YHSVH associated with the elements. An illustration attributed to Brae’s contemporary Agrippa (Henry Cornelius Agrippa von Nettesheim) is of similar proportion and shows the five planets and the moon at the centre point – the genitalia. Other illustrations of the period by Robert Fludd and Leonardo da Vinci show geometric relationships of man to the universe. Later, the pentagram came to be symbolic of the relationship of the head to the four limbs and hence of the pure concentrated essence of anything (or the spirit) to the four traditional elements of matter – earth, water, air and fire – spirit is The Quintessence.

No known graphical illustration associating the pentagram with evil appears until the nineteenth century. Eliphaz Levi Zahed (actually the pen name of Alphonse Louis Constant, a defrocked French Catholic abbé) illustrates the upright pentagram of microcosmic man beside an inverted pentagram with the goat’s head of Baphomet. It is this illustration and juxtaposition that has led to the concept of different orientations of the pentagram being “good” and “evil”.

 

Five points for five elements:

 

While people have been drawing pentagrams for one purpose or another for thousands of years, it was the Greeks, particularly the mathematician, Pythagoras (of a2 + b2 = c2 = the Pythagorean Theorem fame) who first assigned elemental names to the five points of the pentagram. He also furthered some interesting properties of pentagram:

 

  • The ratio of any two unbroken line segments joined at point vertices, is approximately 1.618~. Check your trigonometry if you don’t believe me. This number is known as the golden mean. The golden mean also refers to body proportions of arms to legs. A normal human body with the arms and legs arranged properly forms the points for a pentacle.
  • A pentacle is unicursal; it is a single unbroken loop.

 

  • The golden mean may also be derived from the either of the shorter line segments formed from a long line segment where a point breaks such a line.

And

  • Treating the line segments as cords intersecting a circle provides the basis for some trigonometric and geometric functions. Remember our discussion about “circle geometries?”

 

The pentagram was adopted by Enochian ceremonial magicians and later by the Golden Dawn (not to be confused with the golden mean.) Somewhere in time, the wice, or witches learned this symbol.

 

Possibly, witches learned the use of this symbol from the druids. If druids were the priests of their time, then the witches were the village deacons: more accessible and less aloof than their druid brethren. The witches may have learned or copied druidic rituals and then changed them as they saw fit.

 

Druids were certainly well aware of the Greeks and could have learned some mathematics from them and then passed this knowledge on to the village wice or wicce (hence Wicca.) Much—not all—of witchcraft to me seems like watered down versions of ceremonial magick.

 

Pythagoras as I mentioned earlier assigned each point of the pentagram one of the basic magickal elements: Spirit or Will, Fire, Water, Air, and Earth.

 

Over the years the points the elements were assigned to shifted somewhat. One can attribute that fact to differences between Wiccan traditions and the cases where practitioners altered the directions of the elements to correspond more closely to the local geography. As in the case of some who call Air in the north and orient their altars as such. However, most traditions assign the elements as illustrated in fig. 1.

 

Five Points, Five Elements, and Five Ways to Summon Elementals

Alternatively, a Hypothesis Disproved:

 


Figure 1: Pentagram element and color correspondences

 

Pictured above is the pentacle, as we know it, oriented (usually) with one point up and two downward, and girded within circle. Some have proffered the idea that the circle represents protection, and or the fact that all the elements are connected. Personally, I ascribe to the latter notion. Elements and their respective colors assigned to the appropriate points of the pentacle.

 

In class, we were taught to draw an invoking pentagram by starting at the point assigned to Spirit, then moving in an unbroken motion from Spirit towards Earth as depicted in the next figure. The quarter caller would then proceed from Earth to Water to Air to

 

Fire and then back to Spirit.     

 

To draw the banishing pentagram one starts as shown in the adjoining figure and then visits each point in a similar fashion to the invoking

pentagram.

 

That’s about as far as most witches go even though there are invoking and banishing pentagrams for each of the elements. Therefore, when drawing an invoking or banishing pentagram while calling the quarters, one is actually drawing the invoking or banishing pentagram for the element of Earth.

 

In my personal practice, I plan to draw the proper elemental pentagram at each of the quarters instead of using the more generic technique. I was experimenting the other day. I was standing facing the east and drew the invoking pentagram for Air. Even though I didn’t call the quarter, I felt the elemental’s presence or at least its interest. Apparently, the act of drawing the pentagram alone is enough at least to get a nod from the quarter guardians.

 

There is a case for using just the invoking and banishing pentagram in Wiccan rituals. That being that since Air, Water, and Fire (according to their colors) combine to form Earth, it is not considered improper to use just the pentagram for Earth for quarter calls.

 

However, there are four more possible invoking and banishing pentagrams. There is an invoking and banishing pentagram for all five elements. Generally, the rule for drawing an invoking pentagram is start at the point opposite the element you are invoking and draw toward that element. To banish the element, simply begin at the element in question and draw away to the element directly opposite. See the figures for invoking and banishing Earth.

 

The exception to the rule is Spirit. The forms for the invoking and banishing pentagrams of Spirit are shown in figures 4 through figures 7.

 


Figure 2: Invoking Spirit (active)         Figure 5: Banishing Spirit (active)

 


Figure 6: Invoking Spirit (passive)        Figure 7: Spirit Banishing (passive)

 

Therefore, to invoke Spirit, one draws to either the left-hand or the right hand-point from the lower either left-hand or the right-hand point. Then, to banish the elemental, you simply reverse the drawing order used for the invoking.

 

Why are there two sets for Spirit? One set is for invoking the active Spirit and the other for Spirit in a passive sense. Put another way, an active invoking of Spirit is Spirit in a superior position over the element, which is what you would want in most circumstances. Invoking Spirit in an inferior mode or under the elements would be satanic equivalent of an inverted pentagram all that the satanic inverted pentagram stands for (e.g. flesh over spirit.)

 

Of course, this discussion regarding Spirit is moot since I am not aware of any Wiccan rituals that require Spirit to be called. This is just another one of my little intellectual curiosities.

 

Finally, to have one of my hypotheses proved wrong. Back when life was simpler and we only had one invoking pentagram, I suggested a better banishing pentagram would be just to draw down the right side of Spirit since the resulting pentagram would be a mirror image of the invoking pentagram used.

 

Nope.

 

I don’t know where I came up with that but I cannot find the source and until I can find a verifiable source that says that, I have to say that my supposition was invalid—just plain wrong. Besides, I think we have enough invoking and banishing pentagrams without adding another one.

 

 

Examples of Invoking and Banishing Pentagrams

 

Air invoking and banishing pentagrams

 



 

 

Fire invoking and banishing pentagrams

 




 

 

Water invoking and banishing pentagrams

 




 

 

Earth invoking and banishing pentagrams

 



 

 

 

 

 

 

 

Spirit invoking and banishing pentagrams

 

Unlike the other elements, there are at least four invoking and banishing pentagrams for Spirit.

 


Invoking Spirit (active)             Banishing Spirit (active)

 


Invoking Spirit (passive)            Spirit Banishing (passive)

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